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HERDER’S CONCEPT OF BEING AND THE INFLUENCE OF KANT’S PRE-CRITICAL CONSIDERATION OF THE ONTOLOGICAL ARGUMENT

100%
Hampton A. J. B.
Filozofia (Philosophy)
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2015
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vol. 70
|
issue 10
842 – 852
EN
Herder’s earliest philosophical writing, the essay fragment Versuch über das Sein, explores the concept of Being (Sein) in dialogue with Kant’s pre-critical Der einzig mögliche Beweisgrund zu einer Demonstration des Daseins Gottes. In this often critically omitted work, Herder arrives at a number of insights that would be determinative for the development of his later thought. This examination details Herder’s concept of Being as the transcendent ground of predication, his contention that Being can never be experienced directly, and his consequent conclusion that the shape of philosophical inquiry should not be one of abstract speculation, but instead one of non-foundational, historically aware, empirical observation. Then, this consideration briefly addresses how the concept of Being informs Herder’s philosophy of science, history, language and religion.
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The Conquest of Mythos by Logos: Countering Religion without Faith in Irenaeus, Coleridge and Gadamer

100%
Hampton A. J. B.
Forum Philosophicum
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2007
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vol. 12
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issue 1
57-70
EN
Irenaeus, Coleridge and Gadamer all wrote about religion in distinct historical periods, however the work that each produced reflects the anthropological condition of the middle position. Furthermore, each thinker provides an opportunity for self-reflection about the motivations of faith without requiring the individual to abandon their religious belief in order to do so. In this manner they present a productive alternative to the required external views of the social sciences. The individual's position in mid-creation, his moral freedom and his historical contingence all require the acceptance, commitment and trust of faith. Gnosticism, Empiricist thought and the desire to overcome historical contingency all reveal intellectual impatience in riposte to this condition. This intellectual impatience seeks the absolute without the need for faith. For Irenaeus, Coleridge and Gadamer such absolute, logocentric, complete systems end up alienating man from the reality of the incomplete condition that permeates his existence and the faith-requiring mythos that ultimate realities necessitate in order to be communicated.
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